English
Because from that kind of perspective, the suchness will become bad. Although previously it was realized without differentiation, here it is not manifested except for the ultimate truth. It is like abandoning good wine and using inferior water. If you admit, then isn't the good thing above deteriorated? If you ask like that, there is no such fault, because at the time of looking like that, the habit of non-dual realization is in the continuum, and it has an increasing basis. Here, because I have not been able to fully get used to the definite truth, it is said that I am practicing separately, my lama said so. I think that gradually looking at it with great power, turning the realization of the general meaning into the realization of the self-character, is itself gradually entering samadhi, which itself is increasing. Also, in the second case, at the time of the samadhi of suchness, do you practice the ultimate truth of the fruit, or do you not practice? If according to the first case, do you practice the mere aspect of emptiness, or do you truly practice non-duality? If according to the first case, it will become a one-sided nirvana. If according to the second case, it will become no different from Mahamudra, because it is practiced without differentiation. If according to the second case, even if you don't practice, the mantra will not use the fruit as the path, and it contradicts the scriptures that say that you should practice the ultimate truth in the front and the back, if you ask like that. The answer is that you practice the ultimate truth of the fruit, and here, in terms of context, you practice with emptiness as the main goal. But that will not turn into using one-sided nirvana as the path, because here you are practicing emptiness that has all aspects. Also, in the third case, here the mantra practitioner uses the fruit as the path, because it is also used as the path after it is ripe. If you admit, then the mantra itself has become the path today, and it is generally the outer path that does not arise in the end. It has been established that it is said to be the fruit of the ultimate path in the self-continuum scriptures. If according to the second case, it will become not the fruit, because it is not ripe, if you admit, then your own words will be lost, and whatever is not ripe is generally not the ultimate fruit, like a green sprout, if you ask like that. The answer is that although the nature of the meaning to be obtained exists in itself, that itself is not obvious. Making the unmanifest manifest is called using the fruit as the path. As it is said: That like the gradual path, wisdom's own nature dwells, path and fruit all, nature related, because of having a connection, with great skillful means, manifestation arises from itself. Like this
Chinese
如果有人问，通过听闻使之显现时，是否产生了之前的果，或者没有产生？那么，就像将银矿石在坩埚中熔炼时，是否从之前的银中产生了银，或者没有产生？如果说，本体上无法产生，因为显现的差别变成了银的本色，所以就产生了。那么，这里也是一样，本体上无法产生，因为显现的差别，果的自相显现了，所以就产生了。如果这样，从本体的角度来看，修道的努力就变得没有意义了；从显现的角度来看，果就变成了无因生。如果有人问，那里也是一样，从本体的角度来看，熔炼的努力就变得没有意义了；从显现的角度来看，银果就变成了无因而生，这样就会陷入同样的困境。从慈悲幻化出的十法中，首先与哪个基础相结合呢？与中有和法性相同，道次第是中有生，是世俗谛。特殊的必要是：从对法或空性的执着中解脱出来，不放弃真理的任何一个方面，而是作为广大唯一的因。道次第是清除自身的垢染，打破空性的束缚，作为唯一手印的因，这种瑜伽是获得的，不放弃真理的任何一个方面。行为的实践是进行与智慧相符的实践。道次第中，大悲瑜伽士说：三有如幻。所修的本体是生起智慧幻化的慈悲。道次第中说：自证智慧观慈悲。从体性的角度，与大乘的道位相结合，是彻底断除中品资粮道，并认为这是道的限度。如果从禅定的角度进行分析，有六种，如所说：幻术、眼花、化现，阳焰、彩虹、水月。其含义是：错觉幻化，缘起幻化，事物幻化，这三种是相对于轮回的法而言进行区分的。方便幻化，手印幻化，智慧幻化，这三种是相对于超越的法而言进行区分的。经文说：心性在空性中完全显现，慈悲的对境应当修习。果是最终获得受用身。
English
If someone asks, when making it manifest through hearing, does it generate the previous fruit, or does it not generate? Then, just as when smelting silver ore in a crucible, does silver arise from the previous silver, or does it not arise? If it is said that it cannot be generated in terms of essence, because the distinct manifestation becomes the inherent color of silver, then it is generated. Here too, it cannot be generated in terms of essence, because the distinct manifestation, the self-characteristic of the fruit, becomes manifest, so it is generated. If so, from the perspective of essence, the effort of the path becomes meaningless; from the perspective of manifestation, the fruit becomes born from no cause. If someone asks, there too, from the perspective of essence, the effort of smelting becomes meaningless; from the perspective of manifestation, the silver fruit becomes from no cause, thus falling into the same predicament. Among the ten dharmas transformed from compassion, with which basis is it first combined? It is in accordance with the intermediate state (bardo) and dharmata, the stages of the path are intermediate births, which are conventional truth. The special necessity is: to liberate from the clinging to dharma or emptiness, not abandoning any one aspect of truth, but to be the cause of vastness and oneness. The stages of the path are to cleanse oneself of impurities, to break the knots of emptiness, to be the cause of the one mudra, this yoga is attainment, not abandoning any one aspect of truth. The practice of action is to engage in practice that is in accordance with wisdom. In the stages of the path, the yogi of great compassion says: The three realms are like illusion. The essence of what is to be meditated upon is to generate the compassion of wisdom illusion. In the stages of the path it says: Self-aware wisdom sees compassion. From the perspective of characteristics, combined with the grounds and paths of the Great Vehicle, it is to completely abandon the middling accumulation path and to consider it the limit of the path. If analyzed from the perspective of samadhi, there are six, as it is said: Illusion, mirage, emanation, mirage, rainbow, water moon. The meaning is: deluded illusion, dependent origination illusion, thing illusion, these three are distinguished in relation to the dharmas of samsara. Skillful means illusion, mudra illusion, wisdom illusion, these three are distinguished in relation to the dharmas of transcendence. The scripture says: The essence is perfectly clear in emptiness, the object of compassion should be meditated upon. The fruit is ultimately attaining the Sambhogakaya.
Chinese
如果在这条道路上圆满具足条件，那么就具备所有的相好。毫无疑问，将会首先到达大自在的境界。为了遣除邪见，分为两部分。关于对本体的邪见，有些人说，在修习慈悲幻化时，说修无分别是不合理的。经文中说：详细地，一切都应观想为幻术、眼花和化现之相。并且，在窍诀的道次第中也说：中阴身的一切生起都是世俗谛。这样说，与理证的相违也与上述相同。第二，关于对果的邪见，说在这里直接获得报身是不合理的。因为，修习一个手印及以下将会变得没有意义。在这里也请说，是视为与法相顺，或者是传承的因。关于断除诤论，分为四部分。第一，在慈悲幻化的阶段，从普遍的规律来说，下层的道并不比上层的好。如果不是这样，那么向上层的道行进就变得没有意义了。如果上层的好，那么从胜义谛来说，世俗谛也会变得好。因为上层的世俗谛就是慈悲幻化的瑜伽。如果承认，那么从梵语sambhṛta这个词的含义来推导，就会显现为恶劣或具有欺骗性的法。回答是，那么会推导出世俗的糌粑是好的吗？或者会推导出殊胜的世俗谛是好的吗？第一种情况的理由不成立，第二种情况只是承认而已。即使那样，也会与总体的乘义相违背吗？不是的，因为总体的乘义认为，为了断除众生执着于实有的事物，胜义谛空性是最好的对治。但是，在这里，断除空性精华的单方面，使缘起证悟瓦解的是殊胜的世俗谛，因此它甚至更好。此外，如果上层道的所有意义都具备于传承中，那么在其之上也能修习殊胜的世俗谛，因此功德会越来越圆满。正如所说：前前具备传承，后后则会更加明晰。还有，第二，在这里，在幻化的六法中，是修习邪见和缘起幻化，还是不修习？如果是第二种情况，那么就与所说的修习幻化的六法相违背。并且，也会变成不是慈悲幻化的遍及对象。如果是第一种情况，那么是必定解脱还是不解脱？不
English
If the conditions are fully accomplished on this path, then one will possess all the marks and signs. There is no doubt that one will first arrive at the state of great power. To dispel wrong views, there are two parts. Regarding wrong views about the essence, some say that it is unreasonable to say that one meditates on non-differentiation in the context of compassionate illusion. The scriptures say: In detail, everything should be contemplated as illusion, optical illusion, and emanation. And in the pith instructions on the stages of the path, it is also said: All births in the intermediate state are conventional truth. This is said, and the contradiction of reasoning is the same as above. Second, regarding wrong views about the result, it is unreasonable to say that one directly obtains the enjoyment body here. Because, meditating on one mudra and below will become meaningless. Here, too, please say whether it is considered to be in accordance with the Dharma or the cause of the lineage. Regarding abandoning disputes, there are four parts. First, in the stage of compassionate illusion, from the general rule, the lower path is not better than the upper path. If not, then progressing to the upper path becomes meaningless. If the upper path is better, then from the ultimate truth, the conventional truth will also become better. Because the upper conventional truth is this yoga of compassionate illusion. If one admits this, then deriving from the meaning of the Sanskrit word sambhṛta, it will appear as an evil or deceptive dharma. The answer is, then would it be inferred that conventional tsampa is good? Or would it be inferred that the superior conventional truth is good? The reason for the first case is not established, and the second case is only an admission. Even so, would it contradict the general vehicle? No, because the general vehicle believes that the ultimate truth of emptiness is the best antidote for abandoning attachment to real things that sentient beings grasp as self. However, here, the superior conventional truth is what destroys the realization of dependent arising, which is the one-sided essence of emptiness, so it is even better. Furthermore, if all the meanings of the upper path are also present in the lineage, then one can also meditate on the superior conventional truth on top of that, so the qualities will be increasingly complete. As it is said: The earlier ones possess the lineage, the later ones will become clearer. Also, secondly, here, among the six dharmas of illusion, does one meditate on wrong views and dependent origination illusion, or not? If it is the second case, then it contradicts what is said to meditate on the six dharmas of illusion. And it will also become not the pervasive object of compassionate illusion. If it is the first case, then is it certain liberation or not liberation? Not
Chinese
如果解脱，那么修习就变得没有意义，如果解脱，那么一切众生都会毫不费力地解脱。如果说是为了修习邪见和缘起，那么，答辩者中的一些人会说，这二者是认识之后应该舍弃的，因为不是要在禅定境界中修习的，所以周遍不成立。但我说是为了修习邪见缘起自相续，或者说是为了修习如幻。前者，因不成；后者，周遍不存在。又（3），对于普遍显现的禅定，之前的那个禅定是具有还是不具有？如果像第一种情况那样，那么就能在此处修习无分别，因为在一个相续中，两个禅定都是相同的，就像水和牛奶混合在一起一样。如果像第二种情况那样，那么就不是大悲心，因为已经被如实性的证悟所舍弃，就像慈爱的悲心一样。答辩者说，并不是舍弃如实性，而是主要以如幻的悲心为对境进行修习，因为如实性是次要的，通过直接和间接的串习，不会现前证悟无分别，仅仅如此也不会变成与大手印相同或不同，因为还没有像分别念那样生起。又（4），在此如幻瑜伽中，是像分别念那样修习，还是不修习？如果像第一种情况那样，那么就会变得与一总持没有差别，即“金刚身的所有支分，被称为圆满的五方佛”。如果像第二种情况那样，那么就不应该是增上世俗的行境，立宗已许。如果周遍不成立，那么不是已经违背誓言了吗？确实如此，但你所说的是修习或不修习作为共同的行境，还是说生起差别之后修习或不修习？如果像第一种情况那样，那么就修习，即“四道次第圆满，大手印不混杂而清晰”。这样也不会变得与一总持没有差别，因为没有通过生起次第使其现前。如果像第二种情况那样，那么就不修习，因为依赖于后面的禅定。即使那样，如果依赖于像之前那样清晰，那么后面生起差别的修习就会变得没有意义，难道不是吗？不是的，即使将粗大的分别念随意转变，但为了清净胎和物质等生起的微细习气，是有意义的，难道不是吗？